DOCSLIB.ORG

AT the LOTUS FEET of the BUDDHA VENERABLE Dr

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
AT the LOTUS FEET of the BUDDHA VENERABLE Dr AT THE LOTUS FEET OF THE BUDDHA VENERABLE Dr. ACHARYA BUDDHARAKKHITA Life, Teachings and Works a Buddhist monk in Modern India A Dissertation by Rev. Jeik Hyun (Won Buddhism, South Korea) Maha Bodhi Society Buddha Vachana Trust Gandhinagar, Bengaluru, India 2014 Published by Buddha Vachana Trust Maha Bodhi Society 14th Kalidasa Road, Gandhinagar Bangalore-560009, India Tel: 080 2225 0684, Fax: 080-41148440 E-mail: [email protected] Web: www.mahabodhi.info On the occasion of 150th Birth Anniversary of Ven. Anagrikaà Dharmapala © Buddha Vachana Trust All rights reserved 2014 Printed at: Arvind Printers Saraswathipuram, Bengaluru - 560096 Tel: 080-23498198, Mob: 9916461691 "Sabba dànaÿ Dhamma dànam jinàti" "Among all gifts the gift of Dhamma excels ! - The Buddha With folded hands & salutations on the occasion of 1st death anniversary of Ven. Dr. Acharya Buddharakkhita This book is offered as Dhammadana by Students of Mahabodhi Mettaloka Youth Center, Mysore May all beings share merits and be PREFACE It has been now one year since Venerable Acharya Buddharakkhita passed away. But his presence is felt in every part of lives of our monks at the Maha Bodhi Society in Bangalore. That was the dynamism he instilled with values among monks and lay people. In the modern history of Buddhism in India, one cannot but refer to Ven.Acharya Buddharakkhita no less than often. Such is the contribution of this Buddhist master, lovingly called by his disciples as Bada Bhanteji. He was truly a dedicated monk whose aim was to realize higher stages of enlightenment for him and also make others to follow the path of the Dhamma to achieve these stages. His dedication was so strong that nothing could stop him from taking steps on the path of the Dhamma, be it in his personal practice or be it with his activities of compassion. His life has been such a series of inspiring events. Greatest of his qualities was to drop all kinds of prejudice, concepts, and dogmas and make the mind empty for the search of truth. So, when he explored true meaning in life, he was able to judge things on their face value without any influence of what others said or taught. This is a quality of true seeker and only when one is so free of all prejudice and concepts can one explore truth freely and correctly. This is what we can see from his life at every step. Mr.Jeik Hyun, of Won Buddhism in South Korea, had visited two years back to make an interview with regard to global peace and harmony. He was so impressed by Bada Bhanteji's answers, and more than that his calm and peaceful personality, that he decided to make a small research work on Bada Bhanteji for his M.Phil dissertation to submit to Gautama Buddha University, Noida. We vi At the Lotus Feet of the Buddha are thankful to him for this work. May he be successful in his endevours of doing Dhamma work for peace and harmony in the world! We are also immensely thankful to Mrs.Poornima Ramakrishnan who went through the proof meticulously and gave some valuable suggestions. No doubt one can keep on digging the mine of wealth left behind by this illustrious teacher, not just in the Maha Bodhi Society but in the hearts of thousands who were relieved from sufferings in their lives. Many more volumes of information will come out. Though earlier Mr.Jeik thought of adding interviews and experiences of lay people into this work, he found out that, it will be another voluminous work. So he has given limited amount of information about life of Bada Bhanteji, which still covers substantial events of his life. On the occasion of Bada Bhanteji's first death anniversary our hearts go out to recollect his valuable compassionate words for which he lived and worked 'Jotetu Buddha sasanam, Bharatasmim ratthasmim May the Light of the Dispensation of the Buddha illuminate this land called Bharat, India.' Let us rededicate ourselves with higher vigor to walk on the path he taught. He was clear in his words that only when one practices himself or herself can he/she be of helpful to others. He used to tell so often that just a signboard that 'I am a Buddhist' is not enough. One becomes real follower of Lord Buddha only by practicing his teachings. May this work inspire truth seekers, spiritual workers, future Dhammadutas both monastic and lay, to live a life of Dhamma enshrined in the Buddha Vachana - Words of the Buddha in the Tipitaka. May all beings be happy! Ven. Kassapa Maha Thera President, Maha Bodhi Society, Bangalore 23-09-2014 INTRODUCTION Venerable Dr. Acharya Buddharakkhita (1922-2013) was one of the most respected Buddhist monks of the 21st Century in the Theravada tradition. He is more known as “Bada Bhanteji”1. He dedicated his whole life for Dhamma and the revival of the teachings of Lord Buddha in its motherland – India. After working tirelessly until his last breath, his only mission was to guide and lead all the sentient beings on the path of Dhamma. He passed away peacefully on 23-09-2013 at Maha Bodhi Society, Bangalore and it was the same place where he worked hard to spread the teachings of Dhamma throughout his life. I met him personally in March 2012 for an interview on the movement of United Religion when I was a student of the Asia Pacific leadership program at the East-West Center in Hawaii, USA. I have never forgotten his smiling face and his compassionate attitude during the interview. While taking the interview he first advised me for a short meditation time saying, “Before talking about peace, first you must be a peaceful person within yourself.” I have always cherished Bada Bhante’s advice. When I met him in 2012, I did not know much about him. But when I attended his funeral ceremony, I realized that he was a great spiritual teacher and a social reformer of India. At Bangalore during his funeral ceremony, I had got the opportunity to read a pamphlet prepared for the funeral ceremony, written by his disciple Ven. Ananda Bhante, who is also the Secretary of Maha Bodhi Society, Bangalore. From the writing, I came to Bada Bhanteji Bada is a hindi word which means elder or big. Bhante is the pali word for Buddhist monk. Ji is again a hindi word which is the honorific form equivalent to sir in English. 2 At the Lotus Feet of the Buddha know about his spiritual journey that began from a very young age to becoming a Buddhist monk, and engaging himself in various social activities. I thought if Buddha reappears in this world then he would do the same thing that Bada Bhanteji has done throughout his life. Dawn of revival of Buddhism in India had started in 1784 by Asiatic society. On 15 January 1784, Sir William Jones founded the Asiatic Society in Calcutta.2 The Society has a museum of its own which possesses a rock edict of Asoka (c. 250 BCE) and a significant collection of copper plate inscriptions, coins, sculptures, manuscripts and archival records.3 The best-known Brahmi4 inscriptions are the rock-cut edicts of Ashoka in north- central India, dated to 250-232 BCE. James Prinsep, who was the founding editor of the Journal of the Asiatic Society of Bengal, deciphered the script in 1837.5 Through this decipherment, Buddha’s holy places such as Bodh-Gaya, Kushinagar, Sarnath, and Rumnindei etc were excavated. In July 1879, The Light of Asia6, subtitled The Great Renunciation, was published by Edwin Arnold in London. In 1885, Sir Edwin Arnold, Editor of “The Telegraph”, published a few articles, drawing the attention of the 2. “The Asiatic Society”, Wikipedia: The free Encyclopedia. Mitra S. K. May 2013. Web. Accessed on 1 May 2014. <http://en.wikipedia.org/wiki/TheAsiaticSociety>. 3. Ibid, “The Asiatic Society” 4. Brāhmī is the modern name given to the one of the oldest scripts used on the Indian Subcontinent and in Central Asia, during the final centuries BCE and the early centuries CE. “Brahmi script”, Wikipedia: The free Encyclopedia. Wikimedia Foundation, Inc. May 2011. Web. Accessed on 1 May 2014. <http://en.wikipedia.org/wiki/Bramiscript>. 5. “James Princep”, Wikipedia: The free Encyclopedia. Wikimedia Foundation, Inc. Web. Accessed on 1 May 2014. <http://en.wikipedia.org/wiki/JamesPrincep>. 6. In the form of a narrative poem, the book endeavors to describe the life and time of Prince Gautama Siddhartha, who after attaining enlightenment became The Buddha, The Awakened One. The book presents his life, character, and philosophy, in a series of verses. It is a free adaptation of the Lalitavistara. “The Light of Asia”, Wikipedia: The free Encyclopedia. Wikimedia Foundation, Inc. Web. Accessed on1 May 2014. <http://en.wikipedia.org/wiki/Thelightofasia>. Venerable Dr. Acharya Buddharakkhita 3 Buddhists to the deplorable conditions of the Bodh-Gaya Temple and its surroundings.7 Anagarika Dhammapala’s trip to Bodh-Gaya was inspired by an 1885 visit there by Sir Edwin Arnold who soon started advocating for the renovation of the site and its return to Buddhist care.8 He visited Bodh-Gaya on 22nd January 1891. His heart broke when he saw the appalling conditions of these holy spots; with absolute dedication he resolved to start his great mission for the restoration of Bodh-Gaya Temple and regeneration of Buddhism in the land of its birth.9 “It was on April 29, 1933 that Anagarika Dhammapala passed away at Saranath at the age of 69 at the Mulagandakuti Vihara, where he spent his last days.
Load more

Recommended publications
  • Lay People Pali Sikkha
    Lay People Pali Sikkha LEARNING PĀḶI “For Lay People” Pāḷi Sikkha Version 1.2 By Thāmanay Kyaw Sayadaw 1 Lay People Pali Sikkha Contents Verb Suffix “ti” (ti-vibhatti) ..................................................................................................................... 4 Verb Suffix “anti” ..................................................................................................................................... 4 Suffix “si” ................................................................................................................................................. 4 Subject + Object + Verb ........................................................................................................................... 5 Verb Suffix “ma” (ma-vibhatti) ................................................................................................................ 6 Only-Noun Sentences (Tulyattha-Liṅgattha) ........................................................................................... 6 Form-3 Nouns (Tatiyā Vibhatti) ............................................................................................................... 9 Form-4 Nouns (Catutthī Vibhatti) .......................................................................................................... 10 Form-5 Nouns (Pancamī Vibhatti) ......................................................................................................... 10 Form-6 Nouns (Chatthī Vibhatti) ..........................................................................................................
    [Show full text]
  • Introduction
    IV INTRODUCTION In my research, I tried to prove carefully, what sort of a significant role that Paritta Ceremony has historically played in Buddhist societies as a ritual practice. What were the religious, social and cultural reasons assisted to this evolution from very simpler as asseveration of truth, up to elaborate, complex, ceremonial ritual of Paritta Chanting? And I also tried to show how the Paritta ceremony fulfilled the psychological and day to day religious needs of the Buddhists in Myanmar, Sri Lanka and Thai- Land. The beginning of the chanting ritual of Buddhist Paritta Texts could be traced back to Buddha's Time. Down the centuries, the texts and paraphernalia of the Paritta ritual have adopted to changing socio- religious situations of the Buddhist society. Today it is the one and only Buddhist Ritual prevailing among the Buddhists as a very important and popular Buddhist ceremony. Later, the Paritta Ceremony absorbed and fitted together with a large number of relevant components, paraphernalia and magical elements of the Hinduism, Mahayana, Tantrayana and Vajrayana way of ritual practices: Jaya Paritta, Gini (fire) paritta, Mahajinapanjara Paritta, Atanatiya Paritta etc.. can be given as examples. But the Elders of Old in Theravada tradition were clever enough to protect their own values of the traditional characteristics of the Paritta ceremony. The efficacy of the Paritta is also believed by the Buddhists in many countries, that it has a magical and prophylactic quality which can promote the curative power by repeating them from seven times up to one million times. Paritta chanting Ritual has been used as a blessing for the public and also as a psycho-therapy for the mentally disordered patients.
    [Show full text]
  • The Book of Protection Paritta
    The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera Copyright © 1999 Buddhist Publication Society For free distribution only The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera With a Foreword by V.F. Gunaratna (Retired Public Trustee of Sri Lanka) Copyright © 1999 Buddhist Publication Society Buddhist Publication Society P.O. Box 61 54, Sangharaja Mawatha Kandy, Sri Lanka For free distribution only. You may print copies of this work for your personal use. You may re-format and redistribute this work for use on computers and computer networks, provided that you charge no fees for its distribution or use. Otherwise, all rights reserved. This edition was transcribed from the print edition in 1999 by Danuse Murty, with the kind permission of the Buddhist Publication Society. Proofreading by Dr. Gabriel Jivasattha Bittar. 2 'May peace harmonious bless this land; May it be ever free from maladies and war; May there be harvest rich, and increased yield of grain; May everyone delight in righteousness; May no perverted thought find entry to your minds; May all your thoughts e'er pious be and lead to your success religiously.' -- Tibetan Great Yogi, Milarepa * * * Most gratefully and most devotedly dedicated to my departed parents ('Matapitaro pubbacariyati vuccare') -- Anguttara Nikaya, ii. p. 70 3 Be loving and be pitiful And well controlled in virtue’s ways, Strenuous bent upon the goal, And onward ever bravely press. That danger does in dalliance lie -- That earnestness is sure and safe -- This when you see, then cultivate The Eight-fold Path so shall ye realize, So make your own, the Deathless Way.
    [Show full text]
  • Early Buddhist Concepts in Today's Language
    1 Early Buddhist Concepts In today's language Roberto Thomas Arruda, 2021 (+55) 11 98381 3956 [email protected] ISBN 9798733012339 2 Index I present 3 Why this text? 5 The Three Jewels 16 The First Jewel (The teachings) 17 The Four Noble Truths 57 The Context and Structure of the 59 Teachings The second Jewel (The Dharma) 62 The Eightfold path 64 The third jewel(The Sangha) 69 The Practices 75 The Karma 86 The Hierarchy of Beings 92 Samsara, the Wheel of Life 101 Buddhism and Religion 111 Ethics 116 The Kalinga Carnage and the Conquest by 125 the Truth Closing (the Kindness Speech) 137 ANNEX 1 - The Dhammapada 140 ANNEX 2 - The Great Establishing of 194 Mindfulness Discourse BIBLIOGRAPHY 216 to 227 3 I present this book, which is the result of notes and university papers written at various times and in various situations, which I have kept as something that could one day be organized in an expository way. The text was composed at the request of my wife, Dedé, who since my adolescence has been paving my Dharma with love, kindness, and gentleness so that the long path would be smoother for my stubborn feet. It is not an academic work, nor a religious text, because I am a rationalist. It is just what I carry with me from many personal pieces of research, analyses, and studies, as an individual object from which I cannot separate myself. I dedicate it to Dede, to all mine, to Prof. Robert Thurman of Columbia University-NY for his teachings, and to all those to whom this text may in some way do good.
    [Show full text]
  • Imagination 4
    Imagination 4 Om Ah Hum Vajra Guru Padma Siddhi Hum Introduction These are the notes from the final week of a four-week journey with the Bristol Sangha, exploring imagination through the Buddhist tradition and how we can use imagination, creatively and practically, in our own spiritual lives. We've looked at: Week One: The Buddha & his teachings - introducing imagination: • Why imagination matters – it's a 'faculty' we all have which can sense 'a reality beyond ego clinging'. This is the Middle Way the Buddha taught. • If we don't use imagination consciously and creatively, it will use us, in an unconscious and reactive way. Our imagination can be 'captured' and held hostage by anxiety, aversion, sexual craving and consumerism. • The powerful 'Kings and Queens of our energies' will lie inert and dormant if we don't connect with something big enough, and deep enough to wake them up and inspire them. • We can become 'Warriors of the Imagination' in an age which on the one hand denigrates and denies imagination whilst, on the other, manipulates, uses and captures it, to keep us tied into consumerist craving and an energy-sapping anxiety. This erodes our capacity to connect with each other and find the kind of deep, vibrant peace which cannot be bought. • We can be 'Warriors of the Imagination' just by stopping and sitting with the Buddha – like Pingiya. It's a radical, political act to sit still, stop consuming, stop angsting and learn to just be. And it's contagious. Question for the week: Do we recognise our own creative and reactive imagination? If so, how does it manifest? Week Two: Mahayana Stories & Parables - watering the roots • The Buddhist tradition is an unfolding of the Middle Way taught by the Buddha.
    [Show full text]
  • C:\Users\Kusala\Documents\2009 Buddhist Center Update
    California Buddhist Centers / Updated August 2009 Source - www.Dharmanet.net Abhayagiri Buddhist Monastery Address: 16201 Tomki Road, Redwood Valley, CA 95470 CA Tradition: Theravada Forest Sangha Affiliation: Amaravati Buddhist Monastery (UK) EMail: [email protected] Website: http://www.abhayagiri.org All One Dharma Address: 1440 Harvard Street, Quaker House Santa Monica CA 90404 Tradition: Non-Sectarian, Zen/Vipassana Affiliation: General Buddhism Phone: e-mail only EMail: [email protected] Website: http://www.allonedharma.org Spiritual Director: Group effort Teachers: Group lay people Notes and Events: American Buddhist Meditation Temple Address: 2580 Interlake Road, Bradley, CA 93426 CA Tradition: Theravada, Thai, Maha Nikaya Affiliation: Thai Bhikkhus Council of USA American Buddhist Seminary Temple at Sacramento Address: 423 Glide Avenue, West Sacramento CA 95691 CA Tradition: Theravada EMail: [email protected] Website: http://www.middleway.net Teachers: Venerable T. Shantha, Venerable O.Pannasara Spiritual Director: Venerable (Bhante) Madawala Seelawimala Mahathera American Young Buddhist Association Address: 3456 Glenmark Drive, Hacienda Heights, CA 91745 CA Tradition: Mahayana, Humanistic Buddhism Contact: Vice-secretary General: Ven. Hui-Chuang Amida Society Address: 5918 Cloverly Avenue, Temple City, CA 91780 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven. Master Chin Kung Amitabha Buddhist Discussion Group of Monterey Address: CA Tradition: Mahayana, Pure Land Buddhism Affiliation: Bodhi Monastery Phone: (831) 372-7243 EMail: [email protected] Spiritual Director: Ven. Master Chin Chieh Contact: Chang, Ei-Wen Amitabha Buddhist Society of U.S.A. Address: 650 S. Bernardo Avenue, Sunnyvale, CA 94087 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven.
    [Show full text]
  • Introduction to Tibetan Buddhism, Revised Edition
    REVISED EDITION John Powers ITTB_Interior 9/20/07 2:23 PM Page 1 Introduction to Tibetan Buddhism ITTB_Interior 9/20/07 2:23 PM Page 2 ITTB_Interior 9/20/07 2:23 PM Page 3 Introduction to Tibetan Buddhism revised edition by John Powers Snow Lion Publications ithaca, new york • boulder, colorado ITTB_Interior 9/20/07 2:23 PM Page 4 Snow Lion Publications P.O. Box 6483 • Ithaca, NY 14851 USA (607) 273-8519 • www.snowlionpub.com © 1995, 2007 by John Powers All rights reserved. First edition 1995 Second edition 2007 No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in Canada on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc. Library of Congress Cataloging-in-Publication Data Powers, John, 1957- Introduction to Tibetan Buddhism / by John Powers. — Rev. ed. p. cm. Includes bibliographical references and indexes. ISBN-13: 978-1-55939-282-2 (alk. paper) ISBN-10: 1-55939-282-7 (alk. paper) 1. Buddhism—China—Tibet. 2. Tibet (China)—Religion. I. Title. BQ7604.P69 2007 294.3’923—dc22 2007019309 ITTB_Interior 9/20/07 2:23 PM Page 5 Table of Contents Preface 11 Technical Note 17 Introduction 21 Part One: The Indian Background 1. Buddhism in India 31 The Buddha 31 The Buddha’s Life and Lives 34 Epilogue 56 2. Some Important Buddhist Doctrines 63 Cyclic Existence 63 Appearance and Reality 71 3. Meditation 81 The Role of Meditation in Indian and Tibetan Buddhism 81 Stabilizing and Analytical Meditation 85 The Five Buddhist Paths 91 4.
    [Show full text]
  • Political Roles of Religious Communities in India
    Political Roles of Religious Communities in India Jayanta Kumar Ray Arpita Basu Roy Editors ASIA PAPER November 2008 Political Roles of Religious Communities in India Papers from a Conference organized by the Institute for Security and Development Policy (ISDP) and Maulana Abul Kalam Azad Institute of Asian Studies (MAKAIAS) in Kolkata, India, January 16-17, 2008 Jayanta Kumar Ray Arpita Basu Roy Editors © Institute for Security and Development Policy Västra Finnbodavägen 2, 131 30 Stockholm-Nacka, Sweden www.isdp.eu "Political Roles of Religious Communities in India" is an Asia Paper published by the Institute for Security and Development Policy. The Asia Papers Series is the Occasional Paper series of the Institute’s Asia Program, and addresses topical and timely subjects. The Institute is based in Stockholm, Sweden, and cooperates closely with research centers worldwide. Through its Silk Road Studies Program, the Institute runs a joint Transatlantic Research and Policy Center with the Central Asia-Caucasus Institute of Johns Hopkins University’s School of Advanced International Studies. The Institute is firmly established as a leading research and policy center, serving a large and diverse community of analysts, scholars, policy-watchers, business leaders, and journalists. It is at the forefront of research on issues of conflict, security, and development. Through its applied research, publications, research cooperation, public lectures, and seminars, it functions as a focal point for academic, policy, and public discussion. The opinions and conclusions expressed are those of the authors and do not necessarily reflect the views of the Institute for Security and Development Policy or Maulana Abul Kalam Azad Institute of Asian Studies.
    [Show full text]
  • 00-Title JIABU (V.11 No.1)
    The Journal of the International Association of Buddhist Universities (JIABU) Vol. 11 No.1 (January – June 2018) Aims and Scope The Journal of the International Association of Buddhist Universities is an academic journal published twice a year (1st issue January-June, 2nd issue July-December). It aims to promote research and disseminate academic and research articles for researchers, academicians, lecturers and graduate students. The Journal focuses on Buddhism, Sociology, Liberal Arts and Multidisciplinary of Humanities and Social Sciences. All the articles published are peer-reviewed by at least two experts. The articles, submitted for The Journal of the International Association of Buddhist Universities, should not be previously published or under consideration of any other journals. The author should carefully follow the submission instructions of The Journal of the International Association of Buddhist Universities including the reference style and format. Views and opinions expressed in the articles published by The Journal of the International Association of Buddhist Universities, are of responsibility by such authors but not the editors and do not necessarily refl ect those of the editors. Advisors The Most Venerable Prof. Dr. Phra Brahmapundit Rector, Mahachulalongkornrajavidyalaya University, Thailand The Most Venerable Xue Chen Vice President, Buddhist Association of China & Buddhist Academy of China The Most Venerable Dr. Ashin Nyanissara Chancellor, Sitagu International Buddhist Academy, Myanmar Executive Editor Ven. Prof. Dr. Phra Rajapariyatkavi Mahachulalongkornrajavidyalaya University, Thailand ii JIABU | Vol. 11 No.1 (January – June 2018) Chief Editor Ven. Phra Weerasak Jayadhammo (Suwannawong) International Buddhist Studies College (IBSC), Mahachulalongkornrajavidyalaya University, Thailand Editorial Team Ven. Assoc. Prof. Dr. Phramaha Hansa Dhammahaso Mahachulalongkornrajavidyalaya University, Thailand Prof.
    [Show full text]
  • Rearticulations of Enmity and Belonging in Postwar Sri Lanka
    BUDDHIST NATIONALISM AND CHRISTIAN EVANGELISM: REARTICULATIONS OF ENMITY AND BELONGING IN POSTWAR SRI LANKA by Neena Mahadev A dissertation submitted to Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland October, 2013 © 2013 Neena Mahadev All Rights Reserved Abstract: Based on two years of fieldwork in Sri Lanka, this dissertation systematically examines the mutual skepticism that Buddhist nationalists and Christian evangelists express towards one another in the context of disputes over religious conversion. Focusing on the period from the mid-1990s until present, this ethnography elucidates the shifting politics of nationalist perception in Sri Lanka, and illustrates how Sinhala Buddhist populists have increasingly come to view conversion to Christianity as generating anti-national and anti-Buddhist subjects within the Sri Lankan citizenry. The author shows how the shift in the politics of identitarian perception has been contingent upon several critical events over the last decade: First, the death of a Buddhist monk, which Sinhala Buddhist populists have widely attributed to a broader Christian conspiracy to destroy Buddhism. Second, following the 2004 tsunami, massive influxes of humanitarian aid—most of which was secular, but some of which was connected to opportunistic efforts to evangelize—unsettled the lines between the interested religious charity and the disinterested secular giving. Third, the closure of 25 years of a brutal war between the Sri Lankan government forces and the ethnic minority insurgent group, the Liberation Tigers of Tamil Eelam (LTTE), has opened up a slew of humanitarian criticism from the international community, which Sinhala Buddhist populist activists surmise to be a product of Western, Christian, neo-colonial influences.
    [Show full text]
  • Buddhist Sangha: Paradigm of the Ideal Human Society
    INFORMATION TO USERS The most advanced technology has been used to photo­ graph and reproduce this manuscript from the microfilm master. UMI films the original text directly from the copy submitted. Thus, some dissertation copies are in typewriter face, while others may be from a computer printer. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyrighted material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are re­ produced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each oversize page is available as one exposure on a standard 35 mm slide or as a 17" x 23" black and white photographic print for an additional charge. Photographs included in the original manuscript have been reproduced xerographically in this copy. 35 mm slides or 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. ■UMIAccessing the World's Information since 1938 300 North Zeeb Road. Ann Arbor, Ml 48106-1346 USA Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Order Number 8814154 The Buddhist Sangha: Paradigm of the ideal human society Putuwax, Sunanda, Ph.D. The American University, 1988 Copyright ©1988 by Putuwar, Sunanda. A ll rights reserved.
    [Show full text]
  • A New Course in Reading Pali” by Gair and Karunatillake
    Exercises and Answers for “A New Course in Reading Pali” by Gair and Karunatillake Answers developed by John Kelly, January 2002 to February 2003. Exercises taken from: A New Course in Reading Pali: Entering the Word of Buddha James W. Gair, W.S. Karunatillake Motilal Banarsidass Publishers Private Limited Delhi 1998 © James W. Gair All Rights Reserved I am very grateful for the very helpful feedback and insights that have been provided by Henry Grossi and Dimitry Ivakhnenko. I am also deeply grateful to Dimitry Ivakhnenko for providing me with the Pali text and base references from his Russian translation of the above book, for converting the entire Pali text to the CN-Times Unicode font, and for proof-reading this document. However, I claim full responsibility for all errors of translation and of copying of the exercises. John Kelly ([email protected]) For free distribution only. Version 1.2 Last revised March 9, 2003 A New Course in Reading Pali – Exercises Page 1 Table of Contents CHAPTER 1.......................................................................................................................4 CHAPTER 1.......................................................................................................................4 Readings 1 ......................................................................................................................4 Readings 1 ..........................................................................................................................4 Further Readings 1..........................................................................................................6
    [Show full text]